Little girls and boys carrying the school bags also rush to the Masjids along with the believers but with twin objectives – Namaz and Tuition.
After Salah, children move to the Masjid’s basement in three different rooms, where they are taught Mathematics, English and Telugu by different tutors.
Usually one associates Masjids with learning of theological subjects – Arabic, Quran and Urdu. But at Masjid-e-Meraj, the things are different. They are now after-school Mohalla tuition centres.
It was initiated by The Quran Foundation (TQF), a non-profit organisation run by a team of professionals working in the field of information technology, education and healthcare.
Neighbourhood networks play a crucial role. Masjid management committees, tutors and students are drawn from within Masjids’ neighbourhood. The committee ensures regular attendance, quality tuition and timely discussions about performance of both students and tutors.
Syed Munawwar, TQF general secretary, says there are 2500 students studying in 50 Masjids across Telangana. Most of them are either students of government schools or low-cost private schools, popularly known as budget schools that have a mushroom growth in Hyderabad.
The idea, conceptualised in 2020 in consultation with Masjid management committees, is to have free tuition classes for the students who find it difficult to pay school fees and can’t afford private tuitions.
WhattsApp groups for parents and tutors are created. Information connecting to the students’ performance is shared with parents. Regular attendance is ensured by incentive prizes. Closer ties between tutors, students, parents and Masjid committees create a conducive atmosphere in neighbourhoods. Comprehension about core subjects has improved in the students.
TQF, headquartered in Hyderabad, is a registered non-profit organisation committed to fostering the educational, economic, social, and cultural advancement of marginalised and underprivileged communities.
TQF operates in collaboration with other NGOs, combining efforts and resources to implement programmes that resonate with core objectives. Through collective action, they strive to enhance livelihoods, nurture intellects, and catalyse positive transformation within society.
Educational development, economic development, social development, health and wellbeing are the core areas TQF works in.
source: http://www.radiancenews.com / Radiance News / Home> Focus / by Radiance News Bureau / December 13th, 2024
Prof Rizwan Khan, Director of CSR (left) presents works of CSR to Prof Fauzan, as Prof Aslam Haneef (Deputy Rector IIUM Malaysia) looks on.
New Delhi :
At the prestigious International Islamic University Malaysia (IIUM), Prof. Mohammed Rizwan, director of New Delhi’s Centre for Study and Research (CSR), called for the establishment of non-Eurocentric think tanks across the Muslim world, particularly in India, emphasizing the integration of divine knowledge (Wahi) and human reasoning (‘Aql) to address current civilizational challenges and develop groundbreaking paradigms aligned with the objectives of Islamic law (Maqasid al-Sharia).
Prof. Rizwan, recently concluded a week-long academic tour in Malaysia, where he engaged with prominent academicians, institutional heads, and high-ranking officials from renowned universities and institutions.
Highlighting his visit were series of lectures, key pivotal discussions aimed at fostering collaboration between CSR and Malaysian institutions to strengthen Islamic intellectual thought and reshape the role of think tanks in the Muslim world.
In a conversation with Indiatomorrow.net, Prof. Rizwan shared insights into his strategically planned academic tour in Malaysia. He revealed that institutions and universities aligned with CSR’s vision were carefully shortlisted, and appointments were secured with Directors, Deans, and administrative heads to maximize the tour’s impact and mutual collaboration.
Prof. Rizwan explained that the primary aim of his visit was to introduce CSR and explore collaborative opportunities with Malaysia’s prestigious institutions. The focus centred on initiating partnerships in four key domains: Researcher Exchange Programmes, Collaborative Academic Events, Joint Research Publications, and Joint Book Publications under the BIT (IIUM’s official publishers).
His itinerary included both formal and informal engagements with institutional heads, staff members, academicians, researchers, and master’s students. Discussions focused on aligning mutual goals and paving the way for future collaborations.
Providing further details, Prof. Rizwan stated that he visited a total of seven institutes, three universities, and five departments, meeting with 14 academicians. The tour resulted in the signing of four Memorandums of Understanding (MoUs) with various institutions, marking a significant step toward fostering global academic partnerships.
In a thought-provoking lecture at the International Islamic University Malaysia (IIUM), the CSR Director highlighted the civilizational challenges faced by Muslims globally while redefining the concept of think tanks through an Islamic lens.
Prof. Rizwan presented a non-Eurocentric, holistic perspective, stating: “A think tank is a collective intellectual entity dedicated to addressing contemporary and civilizational challenges, including policy issues, using revealed knowledge (Wahi) as a springboard to evolve novel paradigms through human reason (‘Aql) to fulfill the broader objectives of Islamic law (Maqasid al-Sharia).”
He emphasized that this distinct approach integrates spiritual transcendence into the very purpose of Islamic think tanks, a dimension he noted is conspicuously absent in Eurocentric frameworks, offering a transformative vision for intellectual endeavours in the Muslim world.
Dr. Rizwan emphasized the urgent need for think tanks to address the socio-political marginalization of Indian Muslims, highlighting their critical role in shaping policy advocacy, countering misrepresentation with data-driven narratives, and celebrating the historical and cultural contributions of the community. “Think tanks are not just about documenting challenges but also about showcasing the immense contributions of Indian Muslims to the nation’s history and culture,” he remarked.
Dr. Rizwan laid out a clear and strategic roadmap for creating impactful Islamic think tanks, including 1) Defining Vision and Mission: Establishing inclusive goals that address diverse societal challenges. 2) Operational Structure: Forming interdisciplinary research teams and building partnerships with universities, NGOs, and policymakers. 3) Sustainable Financing: Leveraging endowments, grants, and Islamic financial tools like waqf to secure financial independence.
He acknowledged significant challenges, such as securing sustainable funding, attracting skilled professionals, and managing ideological diversity within the Muslim community. To overcome these hurdles, he advocated for long-term planning, innovative solutions, and a unified effort to ensure the success of such initiatives.
The CSR director underscored the transformative potential of think tanks in reviving the intellectual heritage of Islamic civilization, advocating for a focus on key areas such as socio-economic justice, ethical technology, and the evolving identities of Muslims in a globalized world.
The session concluded with a dynamic discussion. Dr. Sayyed Mohamed Muhsin from the Department of Fiqh and Usul al-Fiqh proposed enhancing the definition of think tanks by incorporating a “futuristic” element, emphasizing the need for forward-thinking strategies that creatively shape the future.
Prof. Mumtaz Ali highlighted the pivotal role of publications and literature in nation-building and challenging dominant narratives.
Offering a visionary roadmap for establishing think tanks that seamlessly integrate Islamic principles with contemporary policy frameworks, Dr. Rizwan presented a bold approach to addressing civilizational challenges in India and beyond.
source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by Anwarulhaq Baig / December 09th, 2024
One of the most significant features of the rebellion of 1857-58 was that many scions of the former ruling houses took part in it. One such man was Khan Bahadur Khan (1860), a descendent of Hafiz Rehmat Khan (d. 1774). In this very blog of the Independence Week series, we will be throwing some light on Khan Bahadur Khan and his rebellion. How almost an eighty year old man kept the torch of rebellion against the Company in Bareilly burning.
Very little is known about the early life of Khan Bahadur Khan. It seems that having acquired traditional education in Arabic and Persian and Islamic learning; he joined the Company’s service, rising to the position of Sadar Amin (arbitrator or a native civil judge).
Upon retirement he continued to live at Bareilly where he enjoyed considerable status as grandson of the widely venerated Ruhela chief, Hafiz Rahmat Khan. In 1857 when the rebellion began, Khan Bahadur Khan was well over 82 years of age. During the rebellion, Bareilly became one of the important centers of the rebels under Khan Bahadur Khan’s leadership. In course of time, many rebel leaders came to Khan with a view to continue the struggle against the Company’s Government. A communal harmony was maintained in Bareilly despite the constant efforts of the Company to ignite the flame of hatred amongst the people through Bribery and inciting the Rajputs against Khan. This maintenance of harmony amongst the different classes of people in Bareilly is considered one of the major achievements of Khan despite the constant attack by the Company.
The old farmers of the region were affected badly because of the forceful sale of their lands by the British to suit a “capitalist” concept of property. This constant suppression led the uprising of 1816 when the company imposed the Chowkidari taxes. This uprising was soon crushed but it had led to a widespread range and discontent and people from all other regions came to Bareilly to join the uprising. The Rebellion of Bareilly was not just a religious war against the Company, it was due to the bitterness of those who had lost their lands and the anxiety of those who would be forced to lose them.
The rumors of trouble had started circulating in the region a couple of months before the actual revolt took place. The 18th Infantry Regiments and the 8th Irregular Cavalry were stationed at Bareilly. Of these the 8th Irregular Cavalry consisted almost entirely of Pathans. No European troops were stationed at Bareilly. The artillery branch which had in its ranks, as a subedar, Bakhat Khan, a disciple of Moulvi Sarfaraz Ali, the latter took a leading part in the Rebellion of 1857 and brought numerous Ulema of Delhi to call the struggle against the British as Jihad (holy war). It seems that the rebel sepoys were keen to raise Khan Bahadur Khan the Nawab of Bareilly as their leader but in the beginning he did not respond favourably to their overtures.
Ultimately on May 31, 1857. i.e. twenty-one days after the outbreak of the revolt in Meerut, Bareilly joined the rebellion. On 1 June under the guidance of Bakht Khan, concerted efforts were made by the rebels to persuade Khan Bahadur Khan to assume leadership. How Khan came to be persuaded by the rebels is evident from his own letter to the Governor General dated 14th February 1860 where he states that upon the deterioration in law and order, a deputation of the citizens of Bareilly headed by Syed Miyan Jan, Syed Faizullah, Miran Khan from Nau Mahla Mohalla, accompanied by several other persons and traders of the city approached him to take step to restore order. Syed Miran Jan at last prevailed upon him to move out of his residence.
Khan, now assuming leadership visited the city to restore order once again. He held a Darbar were prominent Hindu and Muslims were present. Like other rebel leaders, Khan Bahadur Khan also issued a proclamation addressed to all the Rajas and others, appealing to their zeal in defending religion. The main thrust of his proclamation was that the Indians’ religions (Hinduism and Islam) were in danger owing to the Company’s pro-Christian policy and attempts at Christianizing Indians. The proclamation also criticized some of the progressive measures taken by the Company’s Government such as the prohibition of Sati and widow- remarriage. The Bareilly proclamation was clearly an attempt to win the support of the Rajputs, a social group which practiced Sati and adoption, and so resented their suppression. The Bareilly proclamation also added that the Muslim leaders had to ban cow slaughter — a step considered of vital importance to maintain communal harmony. This was specially so when the majority of the rebel sepoys consisted of Hindus.
Khan Bahadur Khan was so keen to raise an efficient army that he did not burden the Rebel treasury with the pensions he had been receiving earlier from the Company.
The end of March 1858, Bareilly remained in the able control of Khan Bahadur. Despite a clear state resolution, the British policy, just to incite a division of the rebels assumed a new proportion on the cow slaughter issue. This time some Muslims mongers became active and insisted on slaughter on public places which was unacceptable to the Hindu sepoys. This led Khan hold a meeting of both the prominent Hindus and Muslims. It was attended by 12 Hindus and 20 Muslims. It was a tense atmosphere for obvious reasons and an axious and sad Khan Bahadur intervened saying “O Allah, why is so? Why is there so many squabble and blood-shed among the brothers, Hindus and Musalmans? The Hindus are my right hand and my right ear, because of their support and strength; I am able to sit on this seat. From today I declare that if any Muslim oppresses any Hindu or kills a cow at a forbidden place, he would be punished severely. Hindus and Muslims are the same. This ought to be the slogan of the two communities from this day”. In order to further strengthen the communal harmony, Muhammad flags by Hindus and Mahabiri flags by Muslims were hoisted in Bareilly and people were requested to gather under the respective flags to unite against the British. Khan himself visited different parts of the city to unite people and raised the slogans “Hindu and Muslims are one”, “Ram and Rahim are one”, and the people pledged to oust the British from this country.
One of the reasons for the long duration of the rebel regime at Bareilly was the British pre-occupation with the rebellion at other places. During this period Bareilly became a refuge for rebel leaders from far and near.
The movements of the rebel to and from Bareilly were very closely monitored by the British. The rebels lacked an efficient system of communication and the British on the other hand started communicating with Delhi, Agra, Nainital and Ambala and couriers with areas where they had no complete control. The rebels were fully aware of the danger that they had from the British Army and they made elaborate arrangements for guarding various ferry crossings. They also attempted to dislodge the Company officials from Nainital and other places, capturing Haldwani and Bhamauri (October 1857), and then Bundia on the high road between Haldwani and Bareilly. Their advance was checked by Colonel Mclausland at Baheri. The reverse was enough to persuade Khan Bahadur Khan to change the strategy. He instructed the rebel forces: “Don’t attempt to meet the regular column of the infidels, because they are superior to you in discipline and bandubast. and have big guns, but watch their movements. guard all the ghauts on the rivers, intercept their communication, stop their supplies, cut up their daks and posts, and keep constantly hanging about their camps; give them no rest”.
Though the company’s attempt to put the Rajputs against Khan in Bareilly had failed, they had succeeded in pitting the Rajputs of Dhatiganj in Bafaun against Khan, and Khan on the other hand had to take care of the Shia’s and the Sunni’s at this juncture.
The British in Bareilly had caused an explosion with the help of their agents on 24th March 1858, killing 63 people. At the same time, the strength of the rebels were fast deteriorating due to the constant pressing forward of the company forces. They had recovered areas around Bareilly by the company troops, and the rebels were surrounded from all the sides. The company troops led by Brigadier General Jones surrounded Bareilly on 6th May. Khan Bahadur Khan had no option but to fight a pitched battle. He divided his troops into two lines. The first line was supported by the artillery commanding the bridge. The second comprising the Ghazis, defended the suburbs of the city. The British forces speedily broke the first line. They, however, had to face stiff resistance from the second line which displayed remarkable courage and determination against the enemy’s trained and organized forces. They resisted with such energy and boldness that Sir Colin Campbell was taken by surprise. To quote Russell “…a lot of Gazees got in pass the left of their right wing, attacked Walpole and Cameron, and wounded them……Sir Colin (Campbell) had a narrow escape… The Gazees were fine fellows, grizzly bearded elderly men for the most part, with green turbans and cummerbunds, and every one of them had a silver signet-ring, a long text of Koran engraved on it. They came on with their heads down below their shields, and their tulwars flashing as they whirled them over their heads, shouting, Deen! Deen! And dancing like mad men (6 May 1858)”. Sheer chivalry was, however, futile. The rebels lost the battle. Bareilly was occupied by the British forces on 7 May 1858.
“Conflict with the Ghazees before Bareilly, scence from the Indian Mutiny. Engraving from 1858, Engraver Unkown Photo by D Walker” / Source : https://www.istockphoto.com/vector/battle-at-bareilly-gm172740161-5022003
Having lost the battle, Khan Bahadur Khan took to flight. At this critical moment, the Kurmis around Bareilly provided shelter to the fugitives. From Bareilly, Khan Bahadur Khan moved towards Shahjahanpur with the intention of joining Ahmadullah Shah. Khan kept on moving and attacked the out skirts of Shahjahanpur on 12 June driving in all the pickets posted there.
He, however, could not join Ahmadullah Shah as the latter was treacherously killed by the Raja of Pawayan on 15th June. Ahmadullah Shah’s death left Khan Bahadur Khan alone. The British forces were at their heels. He took shelter in the Terai forest bordering Nepal. He wandered from place to place until Rana Jung Bahadur captured him, in December 1859, near Butwal. For some time he remained a prisoner of the Rana. Subsequently he was brought to Bareilly and confined in the Bareilly fort. He was charged with rebellion and inciting others to rebel and tried by a special Commission of enquiry. He was sentenced to death. He was hanged and laid to rest at the Bareilly Jail on 24 March 1860.
Reference/s :
Bareilly in 1857, Indian History Congress
source: http://www.sanelywritten.com / Sanely Written / Home> Freedom Fighters / by Sanely Written / August 10th, 2020
In year 1945, he was conferred with the title of “Khan Bahadur” by British Viceroy
Hyderabad:
In the 1920s after his father’s demise, Khan Bahadur Abdul Karim Babukhan took over the construction business and in later years attained remarkable credentials for his contribution towards the infrastructure and industrial development in the growth of erstwhile “Hyderabad State” during the rule of 7th Asaf Jah, Nizam Of Hyderabad, Mir Osman Ali Khan Bahadur.
He established “Hyderabad Construction Company” in the early 1930s under which, many architectural and engineering wonders were constructed under the rule and order of Nizam of Hyderabad as listed under.
Arts College – Osmania University, Hyderabad.
Hyderabad House – Nizam’s Palace, Delhi.
Gandhi Bhavan – Hyderabad, was his private property, later gifted to the Congress party for its headquarters.
Soan Bridge – Across the River Godavari , Adilabad.
Kadam Dam – Adilabad.
Tungabhadra Dam – Substantial part of it, presently in Karnataka State.
Ramagundam Power Station – First phase, Karimnagar.
A file photo of the Arts College building, which is considered to be the face of Osmania University.
Hyderabad House [Twitter]
Industries attributed and promoted by him
Nizam Sugar Factory – Nizamabad (He held a large portion of shareholding in it).
Sir Silk Mills
Sirpur Paper Mill
Hyderabad Vanaspati
Hyderabad Vegetable Oil Mill
Singerini collieries , etc.
In the year 1930, he was conferred with the title of “Khan Sahib” by British Viceroy “Lord Irwin” on behalf of King George V of England.
In the year 1930, he was conferred with the title of “KHAN SAHIB” by British Viceroy “Lord Irwin” on behalf of KING GEORGE THE V of England.
In the year 1945, he was conferred with the title of “KHAN BAHADUR” by British Viceroy “Viscount Wavell” on behalf of KING GEORGE THE VI of England.
“Khan Bahadur” title holds a higher rank and position and had superseded the earlier one “Khan Sahib”. It’s very rare to confer two titles to the same person.
Both titles were conferred for his recognition towards CIvil/Public services.
He attained high regard and respect, and maintained close relationships with prominent dignitaries, nobles, members of royal families, politicians, and businessmen.
He was appointed as Honorary Special Magistrate, Secunderabad. He was appointed as a Member of the Governer’s Staff as Oregon’s Ambassador to Hyderabad.
source: http://www.siasat.com / The Siasat Daily / Home> News> Hyderabad / by Guest Contributor, posted by Sameer Khan / September 11th, 2022
In 45 essays, three editors gather multiple travel accounts by Muslim women who, alone or chaperoned, veiled or unveiled, travelling for work or pleasure, bust every stereotype. Apart from records of the new and the unexpected, there are also observations about all aspects of life, including religious and social practices.
For representative purposes. | Photo Credit: AFP
I began reading Three Centuries of Travel Writing by Muslim Women (Zubaan Books) chronologically, hoping rather ambitiously to read it from cover to cover, one essay at a time. That was a mistake, I think. The book is better served, and savoured, if the reader were to dip into it in no particular order. Each essay is so precisely contextualised by the immaculate ‘Introduction’ prefacing each entry and followed by ‘Further Reading and ‘Notes’ that even a casual reader can dip into this richly documented, beautifully translated volume of disparate writings and partake of the spirit behind it.
For the more serious reader/researcher, there is of course the scholarly introduction by Siobhan Lambert-Hurley and Daniel Majchrowicz who edited the book (along with Sunil Sharma). They write: “On the face of it, the premise of this volume is simple: a comparative study of travel narratives by Muslim women who travelled the world before the ‘jet age’ transformed modern mobility. Yet in our contemporary moment, the very juxtaposition of these terms — Muslim, women, travel mobility — instantly raises a number of questions.”
Colonialism, gender, travel, religion, money come together in unexpected ways throughout this book. What is more, these accounts by educated and “privileged” Muslim women also contain descriptions — sometimes empathetic, occasionally derisive — of other Muslim women they meet during their travels who are poor and disadvantaged and, being illiterate, could not have recorded their experiences or left written records of their lives. So, apart from records of the new and the unexpected, there are also observations about the different practices of child-rearing, food, cooking habits, dress, religious and social practices.
Multiple voices
These first-hand accounts, originally written in Urdu, Persian, Arabic, Turkish, Chaghtaai Turki, Punjabi, Bengali, Indonesian, German and English, span the 17th to 20th centuries thus presenting an array of experiences and impressions. Written variously as conventional travelogues (Halide Edib, Zainab Cobbold), excerpts from autobiographies (Salamah Bint Said/Emily Ruete, Huda Shaarawi), diary entries (Muhammadi Begum, Begum Hasrat Mohani), written for limited circulation as magazine articles (Rokeya Sakhawat Hossain, Shams Pahlavi), recorded for family and friends (Begum Sarbuland Jung, Ummat al-Ghani Nur al-Nisa), or with a pronounced political overtone (Suharti Suwarto, Melek Hanim) quite naturally, therefore, present different voices and concerns. Chatty, informal, informed when the writing is for herself or her family members; or formal, structured, detailed, sometimes even didactic when she knows what she is writing is meant for public consumption.
Travel as life
There are 45 accounts in all, grouped under four headings: Travel as Pilgrimage, Travel as Emancipation and Politics, Travel as Education, and Travel as Obligation and Pleasure. While large numbers of Indian women have written haj accounts, there is only one Indian in the second section, Shareefah Hamid Ali, who represented India at the United Nations and travelled by air. Several Indian Muslim women chose to travel for education, sometimes their own, or their husband’s or sons’. There is Mehr-al-Nisa from Hyderabad who joined her doctor husband in Ohio to train as an x-ray nurse, and Zaib-un-Nisa from Karachi writing an account of her 60 days in America as a member of the U.S. Department of State-sponsored Foreign Leader Exchange Programme where she crosses the breadth of the United States in a hired car with her husband.
Safia Jabir Ali, daughter of the esteemed Tyabji clan, married Jabir Ali who travelled extensively for business from their home in Burma to Europe.
Her memoir, written in Urdu, is brimful with an easy confidence: “I had to travel by myself from Bombay to Marseilles, and that was the first time I had occasion to depend entirely on myself and spend more than three weeks among entire strangers. However, as probably some of you know by experience, on board the steamer, one gets to know people very soon. I was lucky in being able to travel on the Loyalty, the steamer of an Indian company where there were a good many Indian passengers, and some of us soon became great friends.”
Connecting the dots
The last part, ‘Travel as Obligation and Pleasure’, has by far the most interesting experiences: Mughal Princess Jahanara’s mystical meeting in Kashmir; Salamah Bint Said, a princess of Zanzibar, who flees her home to unite with her German lover in Hamburg, converts to Christianity and takes the name Emily Ruete; and Rokeya Sakhawat Hossain’s pleasure trip to the Himalayas, among others.
While most women travelled with a male (husband, father, son, brother), some travelled alone: “Safia Jabir Ali travelled alone from Bombay to meet her husband in post-First World War Britain, Sediqeh Dowlatabadi from Tehran in 1923 to study at the Sorbonne in Paris, Selma Ekram from ‘Stamboul’ to New York in 1924 on the promise of work, Muhammadi Begum with her infant child from Bonn to Oxford in the mid-1930s, and Herawati Diah en route to study at Barnard College in New York in 1937.”
Alone or chaperoned, veiled or unveiled, travelling for work or pleasure, these accounts by Muslim women bust every stereotype. In one voice, these women seem to be saying: “only connect”.
Rakhshanda Jalil is a translator and literary historian.
source: http://www.thehindu.com / The Hindu / Home> Books / by Rakshanda Jalil / December 12th, 2024
I first met Asad Rahmani in the late 1990s, when he was the director of the prestigious BNHS (Bombay Natural History Society), and did a few conservation-linked stories after talking to him. But I had been hearing a lot about him before that from my friend Rajat Bhargava, who had been mentored by Rahmani at AMU (Aligarh Muslim University), and would sing his praises day in and out. Rahmani encouraged Rajat to do research on the Finn’s Baya and later on the Green Munia.
It was Rajat who alerted me about Dr Rahmani’s memoirs Living with Birds. I owe him thanks because it is a captivating read – not only is it a fascinating personal history of an unusual man and the milieu he grew up in, but also packs in so much about conservation, the importance of science, birds, their habitat and the challenges they faced. Through Rahmani’s birding trips, the reader also gets to armchair travel to a great many places from Kashmir to Lakshadweep.
In wildlife circles, Rahmani is synonymous with the endangered Great Indian Bustard, a bird for which he undertook a padayatra. His love for bustards even took him abroad to Morocco and later to Saudi Arabia, where as an expert he was called to see if he could be part of a team to find the Arabian bustard, which had been declared extinct in 1977.
Idyllic childhood
The early part of the book is devoted to his childhood, which sounds idyllic, growing up as he did in large homes in several UP towns ranging from Meerut, Rampur, Badaun, and Saharanpur as his father was a district judge.
His early days reminds you of Gerald Durrell’s My Family and Other Animals, what with six siblings, two German Shepherds, a mountain goat (the Himalayan goral), parakeet, fish, poultry, toads, larvae that turn into dragonflies, and many more. Rahmani had his nose buried in books or spent time observing the natural world and doing accidental experiments. For instance, he rescued a peahen’s eggs and placed them under a domestic hen and the confusion that ensued when the pea-chicks hatched and mama hen had a hard time is really funny.
From a young age Rahmani could stand up to authority, and make his own decisions — evident when he refused to accompany his family when they were invited to dinner at the Nawab of Rampur’s palace (his Left-leaning sensibility was offended), or when he stood his ground against his father who wanted him to study engineering and even wasted a year, before being allowed to take up biology, or the way he took on a warden at AMU for shooting a peacock. An atheist, he also went through a hippie phase (minus the drugs) when the movement was at its peak in India.
The conservation work
If the childhood chapters are fascinating the meat of the book – Rahmani’s conservation work on birds and their habitats – is pure gold. You get a ringside view of the discussions and exchanges between him and stalwarts like JC Daniels, Dr Salim Ali and many others. Rahmani is generous in the way he highlights the works of several conservationists, and also affectionately his students. Yes, Rajat figures and I chuckled to see Rahmani did not spare some of his exasperating habits. His admiration for Indira Gandhi also shines through as he highlights how no other PM was as concerned about wildlife as her.
You get a whole bunch of fascinating information on the Floricans (the Lesser and the Bengal), the swiftlet, the hornbill, etc. The chapter on the vulture crisis especially resonated with me as I remember the huge discussions when the raptors declined in Delhi and surrounding areas.
Parallely, you get a picture of the big events in India. The way Rahmani links the events, the fear of Skylab falling, the solar eclipse of 1980 when everyone fearfully stayed indoors while he himself went into the field to see how birds responded to the eclipse is compelling. When Indira Gandhi was assassinated, Rahmani and Salim Ali were in Nannaj, chasing the Great Indian Bustard where news reached them, and he describes the anguish that Salim Ali felt very movingly.
A word about the publishers is in order. This book is published jointly by Juggernaut and Indian Pitta, India’s first dedicated book imprint for bird and nature lovers and conservationists. The deft touch of Anita Mani, the founder of Indian Pitta is evident. While this book will enthral bird lovers, there is much in it to fascinate the general reader too.
Title: Living with Birds: The memoir of One of India’s Greatest Ornithologists / Author: Asad Rahmani / Publisher: Juggernaut/ Indian Pitta / Price: ₹599
source: http://www.thehindubusinessline.com / Business Line, The Hindu / HOme> Books> Book Review / by Chitra Narayanan / December 01st, 2024
Prof. Dr. A.R. Samiullah (third from R) receives the Eminence Excellence Award
Bengaluru:
Prof. Dr. A.R. Samiullah, Director General, Holistic Medicine Research Foundation, Bengaluru has been honoured for his pioneering contributions in holistic medicine, advancing research and promoting integrative healthcare practices for the well-being of communities.
The World Record of Excellence, a globally recognised organisation from England, successfully hosted the Eminence Excellence Award at the Fairfield by Marriot in Mumbai.
The award ceremony saw a distinguished gathering of individuals from different fields who have made exceptional contributions to the society, innovators and changemakers from across the globe.
Representatives from seven countries attended the event. It was presided over by Prof. Dame Tatyana Maul, Chancellor and Director of Alternative Medicines at Al-Farabi Kazakh National University, Kazakhstan.
source: http://www.radiancenews.com / Radiance News / Home> Awards> Markers of Excellence> Focus / by Radiance News Bureau / December 09th, 2024
Team Telangana comprising Syed Mohammed Hashmi and Husain Ahmed from Osmania Medical College won the final of National RBI90 Quiz conducted by the Reserve Bank of India (RBI).
The RBI, India’s central bank, was established on April 1, 1935. This year marks the 90th year of the Bank’s operations. A series of events are being held to commemorate this historic milestone. As part of the events a nationwide quiz was conducted for undergraduate students. The quiz was general in nature and open for participation by students pursuing bachelor’s degree courses across all streams.
In the prize distribution programme held here on December 6, the RBI Governor Shaktikanta Das gave away the trophy, citation and the prize money Rs.10 lakhs to winner team.
In the first round countrywide online contest was conducted.
Students took MCQ format quiz in teams of two. Teams which qualified through the online contest participated in an in-person quiz for the state level round.
State level winners faced Zonal levels-five different zones. This was held in Chandigarh, Kochi, Guwahati, Indore and Bhuvneshwar.
The Zonal winners competed for the top prizes in the final contest.
source: http://www.radiancenews.com / Radiance News / Home> Latest News / by Radiance News Bureau (headline edited) / December 11th, 2024
Dr. Rubul Ahmed with a patient at his no-fees clinic
At a time when doctors are charging exorbitant fees in the name of treatment and the skyrocketing prices of medicines have cut big holes in patients’ pockets, a young doctor in Assam has become a messiah for many patients.
Dr Rubul Ahmed from Assam’s Bongaigaon district has started a free health camp every Thursday for a week to treat poor and needy patients. Dr Ahmed is a doctor working in Bongaigaon Civil Hospital in lower Assam.
Dr. Ahmed has been providing free health services to patients at Assam Medicine Centre, a private pharmacy located in Dhantula Bazar, Bangagaon every Thursday. His great work is being encouraged and supported by a voluntary organization called ‘Drishti’ About 50 to 80 patients, both male and female, are receiving free medical services from Dr. Rubul Ahmed in each health camp.
Dr. Rubul Ahmed
In an interview with Awaz-The Voice, Dr. Ahmed said; “I grew up in an underdeveloped area of Bongaigaon district with a mixed population. The love and blessings of the people of our area have motivated me to become a doctor. I will always be grateful to them. Most people in my area cannot afford costly advanced treatment. So, I have decided to help them by organizing a free health camp every Thursday for a week.”
Dr. Ahmed lost his father when he was a child. His mother worked very hard to educate him. Till the time he got admission to pursue an MBBS course to become a doctor, there was no electricity at his home. “So, I understand the plight of the poor people,” he said.
“After passing my MBBS examination from Gauhati Medical College in 2014, I worked as Chief Emergency Medical Officer at Nemecare Hospital in Guwahati. Then I worked as a doctor in a state hospital in Dhubri district under the National Health Mission. In January 2021, I joined Bangagaon Civil Hospital,” said Dr. Rubul Ahmed.
Patients waiting for their turn at the free camp organised by Dr Rubul Ahmed
“If we run after money every moment of our lives. So when will we work for people? I try to help people with the medical knowledge I have learned. After receiving free medical care from me, they can buy two good medicines with the money that ordinary people in this area normally use to pay doctor fees. If a very poor person comes to me for treatment, I will buy medicine for them with my own money,” Dr Ahmed said.
Dr. Rubul Ahmed has undertaken this great work in tribute to his late father Rahmanuddin Ahmed and his late mother Rupjan Begum. Dr. Rubul Ahmed’s great efforts will benefit many poor people in the Dhantula area in Bongaigaon district. He is committed and determined to continue his free treatment of patients till his last breath.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Ariful Islam, Guwahati / December 11th, 2024
Mr. Jamal has been writing Urdu poetry since 1987, many of his works were published in Urdu dailies and magazines like Saalar, Siyasat, Etemaad and Dabistan,
Poet and writer Syed Iftekhar Jamal of Kadapa, who has been named by the Urdu Academy for the ‘Yousuf Safi Lifetime Achievement Award’.
The Urdu Academy, Government of Andhra Pradesh, has named Syed Iftekhar Jamal of Kadapa district for the prestigious ‘Yousuf Safi Lifetime Achievement Award’ in recognition of his contribution as a prominent Urdu poet, writer, stage producer, director, actor, social and political activist.
Mr. Jamal has been writing Urdu poetry since 1987, many of his works were published in Urdu dailies and magazines like Saalar, Siyasat, Etemaad and Dabistan. He had conducted several ‘Mushairas’ (poets conclave), including the State-level ‘Riyasati Urdu Mushaira’, the first after bifurcation of the Andhra Pradesh.
He wrote his first drama in 1995, which was made into the first Urdu telefilm the very next year. Some of his notable works include ‘Mohabbat Aur Jung’ (1997), ‘Lagan’ (2002), ‘Koun Banega Ghar Jamaai’ (2003). Similarly, his directorial ventures include ‘Khwab Pather Mein’, which received acclaim in Hyderabad, Kurnool and Kadapa, besides ‘Padam Shiri’, ‘Dafeena’, ‘Dood-e-Chiraagh’ and so on.
Mr. Jamal is currently the State secretary of Minority Hakkula Parirakshana Samiti, Andhra Pradesh.
source: http://www.thehindu.com / The Hindu / Home> News> India> Andhra Pradesh / by The Hindu Bureau / November 10th, 2024
